Philosophers once predicted that religion would die out as societies modernize. This has not happened. Today, more than four out of every five people on Earth believe in God. Religion seems to be serving a purpose that modernization does not replace. New research finds that people become more religious when hit by natural disasters. They are more likely […]
It is tempting to see the countryside through a haze of a pink washed nostalgia as somewhere where life continues with a perceived simplicity in tandem with the seasons and inherited practises. However, just as urban areas change and evolve, so does the countryside. With this, comes a more complex wordscape that combines the traditional language of […]
You use it every day; it’s a facial feature that everybody sees; and one that enables almost all animals to survive. We’re talking, of course, about the mouth.
Our host for this episode is William Beezley, Professor of History at the University of Arizona and Editor in Chief of the Oxford Research Encyclopedia of Latin American History. He moderates a roundtable discussion with historians Stephanie Wood and Susie Porter about Mexican women’s self-expression through textiles and dress throughout history to the present day.
Though people both take and share more photos than ever before, we know very little about how different reasons for taking photos impact people’s actual experiences. For instance, when touring a city, some people take photos to share with others (e.g., to post on Facebook), while others take photos for themselves (e.g., to remember an experience later on). Will those who take photos to share enjoy the experience more or less than those who take photos for themselves? How do people’s goals for taking photos impact their enjoyment of photographed experiences?
Modern western mortuary practices are characterized by the professionalization of the management and presentation of the corpse. These practices serve as a stark contrast to those in traditional societies across the world and those throughout history. Changes to how we treat and dispose of the dead are such that industrialized societies have become outliers on the spectrum of the world’s cultures.
China is playing an ever-increasing role on the world stage of international relations, and it is starting to bring its own vocabulary to the part. The terminology that comprises the core lexicon of international relations theory originates from Greek and Latin, and it was developed to describe and interpret the configurations of power that have been common in Western history. Chinese scholars are now actively mining the Chinese historical experience to develop new terms to apply both to their own past and to an ever-changing present.
We want George Washington—the President of all Presidents, the Man of all Men—to be a certain way. We want him to be an unalloyed male outdoing, singlehandedly, all the other competitors. We want him strong and rude, rough and rugged, athletic and hypersexualized, a chiseled torso, a Teddy Roosevelt, a Tarzan, and a John Wayne: “a man’s got to do what a man’s got to do.”
The Renaissance is remembered as a time of renewed interest in scientific investigation, yet it also brought a huge increase in sightings of fantastic creatures such as mermaids and sea serpents. One explanation for this apparent paradox is that the revival of classical art and literature inspired explorers to look for the creatures of Greco-Roman mythology. Another reason was the expansion of trade. Cryptids, fantastic creatures that elude established terms of description, tend to arise on the boundary of two or more cultures.
When Barack Obama became the first U.S. President to celebrate Divali in the White House in 2009, he sent a message to South Asian Americans that they are a part of the American national narrative. His actions were not only about lighting lamps and the remembrance of Indic myths, but they were also about the […]
Emile Durkheim was a foundational figure in the disciplines of sociology and anthropology, yet recapitulations of his work sometimes overlook his most intriguing ideas, ideas which continue to have contemporary resonance. Here, I am going to discuss two such ideas from Durkheim’s The Elementary Forms of the Religious Life (originally published in 1912 and then in English in 1915), his concept of energy and contagion.
“What connects archaeology and statistical physics?”, we asked ourselves one evening in The Marquis Cornwallis, a local Bloomsbury pub in London back in 2014, while catching up after more than a decade since our paths crossed last time. While bringing back the memories of that time we first met when we were both 16, it hit us that our enthusiasm for research we did as teenagers had not faded away
Louis Leakey remains one of the most recognized names in paleoanthropology and of twentieth century science. Leakey was a prolific writer, a popular lecturer, and a skillful organizer who did a great deal to bring the latest discoveries about human evolution to a broader public and whose legacy continues to shape research into the origins of mankind. Louis and Mary’s work garnered wide public attention for several reasons.
After being closed to the public for the past six months, the Natural History Museum’s Hintze Hall reopened on the 13 July 2017, featuring a grand blue whale skeleton as its central display. This event carried particular importance for OUP’s Gabriel Jackson, who was commissioned to write a piece for the Gala opening ceremony.
Peter Pitchlynn, or “The Snapping Turtle,” was a Choctaw chief and, in 1845, the appointed delegate to Washington DC from the Choctaw Nation. Pitchlynn worked diligently to improve the lives of the Choctaw people—a Native American people originally from the southeastern United States. He strongly believed in the importance of education, and served as the superintendent of the Choctaw Academy in 1840.
Any day now, global population will hit 7.5 billion. Experts predict that we humans will reach eight billion in number sometime around the year 2024. Does that fact fill you with trepidation? Chances are that it does, even though it’s only a number, after all. “Eight billion” says nothing about innovations in agriculture or renewable energy technologies, and certainly nothing about global social justice.